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adjust these disputes, with all the effect, and without the expense, of a law-suit; and he may be said to give a poor man twenty pounds, who prevents his throwing it away upon law. A legal man, whether of the profession or not, who, together with a spirit of conciliation, possesses the confidence of his neighbourhood, will be much resorted to for this purpose, especially since the great increase of costs has produced a general dread of going to law.

Nor is this line of beneficence confined to arbitration. Seasonable counsel, coming with the weight which the reputation of the adviser gives it, will often keep or extricate the rash and uninformed out of great difficulties.

Lastly, I know not a more exalted charity than that which presents a shield against the rapacity or persecution of a tyrant.

5. Betwixt argument and authority (I mean that authority which flows from voluntary respect, and attends upon sanctity and disinterestedness of character) something may be done amongst the lower orders of mankind, towards the regulation of their conduct, and the satisfaction of their thoughts. This office belongs to the ministers of religion; or rather whoever undertakes it becomes a minister of religion. The inferior clergy, who are nearly upon a level with the common sort of their parishioners, and who on that account gain an easier admission to their society and confidence, have in this respect more in their power than their superiors: the discreet use of this power constitutes one of the most respectable functions of human nature.

CHAPTER V.

CHARITY.

PECUNIARY BOUNTY.

1. The obligation to bestow relief upon the poor. II. The manner of bestowing it. III. The pretences by which menexcuse themselves fromit.

Î. The obligation to bestow relief upon the poor.

THEY who rank pity amongst the original impulses of our nature, rightly contend, that, when this principle prompts us to the relief of human misery, it indicates the divine intention, and our duty. Indeed the same conclusion is deducible from the existence of the passion; whatever account be given of its origin. Whether it be an instinct or a habit, it is in fact a property of our nature, which God appointed: and the final cause, for which it was appointed, is to afford to the miserable, in the compassion of their fellow-creatures, a remedy for those inequalities and distresses which God foresaw that many must be exposed to, under every general rule for the distribution of property.

Beside this, the poor have a claim founded in the law of nature, which may be thus explained. All things were originally common. No one being able to produce a charter from heaven, had any better title to a particular possession than his next neighbour. There were reasons for mankind's agreeing upon a separation of this common fund; and God for these reasons is presumed to have ratified it. But this separation was made and consented to, upon the expectation and condition, that every one should have left a sufficiency for his subsistence, or the means of procuring it: and as no fixed laws for the regulation of property can be so contrived, as to provide for the relief of every case and distress which

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may arise, these cases and distresses, when their right and share in the common stock was given up or taken from them, were supposed to be left to the voluntary bounty of those, who might be acquainted with the exigences of their situation, and in the way of affording assistance. And therefore, when the partition of property is rigidly maintained against the claims of indigence and distress, it is maintained in opposition to the intention of those who made it, and to his, who is the Supreme Proprietor of every thing, and who has filled the world with plenteousness for the sustentation and comfort of all whom he sends into it.

The Christian scriptures are more copious and explicit upon this duty than upon almost any other. The description which Christ hath left us of the proceedings of the last day, establishes the obligation of bounty, beyond controversy. "When the Son of Man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory, and before him shall be gathered all nations; and he shall separate them one from another. Then shall the King say unto them on his riglit hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world : For I was an hungered, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. And inasmuch as ye have done it to one of the least of these my brethren, ye have done it unto me."* It is not necessary to understand this passage as a literal account of what will actually pass on that day. Supposing it only a scenical description of the rules and principles, by which the Supreme Arbiter of our destiny will regulate his decisions, it conveys the same lesson to us; it equally demonstrates, of how great value and importance these duties in the sight of God are, and what stress will be laid upon them. The Apostles also describe this virtue as pro

Matth. 25, 31,

pitiating the divine favour in an eminent degree. And these recommendations have produced their effect. It does not appear that, before the times of Christianity, an infirmary, hospital, or public charity of any kind, existed in the world; whereas most countries in Christendom have long abounded with these institutions. To which may be added, that a spirit of private liberality seems to flourish amidst the decay of many other virtues: not to mention the legal provision for the poor, which obtains in this country, and which was unknown and unthought of by the most humanized nations of antiquity.

St. Paul adds upon the subject an excellent direc tion; and which is practicable by all who have any thing to give. "Upon the first day of the week (or any other stated time) let every one of you lay by in store, as God hath prospered him." By which I understand St. Paul to recommend what is the very thing wanting with most men, the being charitable upon a plan; that is, from a deliberate comparison of our fortunes with the reasonable expenses and expectation of our families, to compute what we can spare, and to lay by so much for charitable purposes in some mode or other. The mode will be a consideration afterwards.

The effect which christianity produced upon some of its first converts, was such as might be looked for from a divine religion coming with full force and miraculous evidence upon the consciences of mankind. It overwhelmed all worldly considerations, in the expectation of a more important existence. "And the multitude of them that believed were of one heart and of one soul; neither said any of them that ought of the things which he possessed was his own; but they had all things in common. Neither was there any among them that lacked; for as many as were possessors of lands or houses sold them, and • brought the prices of the things that were sold, and laid them down at the Apostles feet; and distribu

ion was made unto every man according as he had need." Acts, iv. 32.

Nevertheless, this community of goods, however it manifested the sincere zeal of the primitive Chris tians, is no precedent for our imitation. It was confined to the church at Jerusalem; continued not long there; was never enjoined upon any (Acts, v. 4); and although it might suit with the particular circumstances of a small and select society, is alto. gether impracticable in a large and mixed community.

The conduct of the Apostles upon the occasion deserves to be noticed. Their followers laid down their fortunes at their feet: but so far were they from taking advantage of this unlimited confidence to enrich themselves, or establish their own authority, that they soon after got rid of this business, as inconsistent with the main object of their mission, and transferred the custody and management of the public fund, to deacons, elected to that office by the people at large. (Acts vi.)

II. The manner of bestowing bounty or the different kinds of charity. Every question between the different kinds of charity supposes the sum bestowed to be the same. There are three kinds of charity which prefer a claim to attention.

The first, and in my judgment, one of the best is, to give stated and considerable sums, by way of pension or annuity to individuals or families, with whose behaviour and distress we ourselves are acquainted. When I speak of considerable sums, I mean only, that five pounds, or any other sum, given at once, or divided amongst five or fewer families, will do more good than the same sum distributed amongst a greater number in shillings or half crowns; and that, because it is more likely to be properly applied by the persons who receive it. A poor fellow, who can find no better use for a shilling than to drink his

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